SECTION XVI."After the expiration of another thousand years Ribhu again repaired to that city for conferring knowledge upon him. The ascetic beheld Nidagha at the outside of the city when the king was about to enter it with a huge army and a host of relations. He saw his illustrious pupil standing at a distance avoiding the crowd—his throat was parched with hunger and thirst consequent upon carrying thicket fuel and holy grass. Beholding Nidagha and saluting him Ribhu said—'Why are you standing aloof, O twice-born one?'"Nidagha said:—'There is a great rush of people for the lord of men is entering this huge and picturesque city; I am staying to avoid the crowd'."Ribhu said 'O foremost of twice-born one, who is the king amongst these? And who are his attendents. Methinks you know all these. Tell me'."Nidagha said:—'He, who is seated on the infuriated elephant, huge as a mountain, is the king: and all others are his attendents'."Ribhu said;—'You have simultaneously pointed out to me both the king and the elephant, but you have not particularly said, who is the king and which is the elephant. Therefore O illustrious one, tell me in particular, who is the king and which is the elephant; I am anxious to know it'."Nidagha said:—'That which is under is the elephant and one who is above is the king. Who is not aware, O twice-born one, of the relation between that which bears and that which is borne?'"Ribhu said:—'Explain to me in the way in which I can understand it. What is meant by the wordunderneathand what is meant by the wordabove?'"As soon as he had said this Nidagha jumped upon Ribhu and said—'Hear what you have asked of me. I am above like the king, you are underneath like the elephant. I show this example, O Brahman, for your better information'."Ribhu said—'O foremost of Brahmins, it seems that you are as if the king and I am the elephant and tell me now which of us two isyouand which isI'."Ribhu having said this, Nidagha speedily got down and falling at his feet said, 'Sure thou art my saintly preceptor Ribhu. The mind of no other person is so much acquainted with the principles of unity as that of the mind of my preceptor. Therefore I know that thou art he'."Ribhu said:—'O Nidagha, I am your preceptor Ribhu. Pleased with the attention which you had shown to me before, I have come here to give you instructions O you gifted with a high mind. I have briefly described to you the divine truth, the essence of which is the none-quality of all'."Having said this the learned Ribhu went away. Nidagha, too by his instructions, was impressed with belief in unity. He began to observe all beings in no way distinct from him. And being devoted to Brahmā he obtained final liberation."Therefore, O king, O thou, conversant with duty, do thou, consider thyself as one with all beings, regarding equally friend or foe, the same sky looks apparently as white or blue so Soul, which is in reality one, appears diversified to erroneous vision. That, which exists in the universe, is one which is Achyuta. There is nothing distinct from Him. He is I. He is thou. He is all. This universe is His form. Give up therefore the misconceived notion of distinction".Parāçara said:—The Brahmin having uttered this the king became cognizant of the true end of life. He renounced all idea of distinction and the Brahmin, who, on account of the recollection of former lives, had obtained perfect knowledge, now acquired liberation from future births.He, who will reverentially hear this story of Bharata or narrate it, will have his mind illuminated and will not mistake the nature of individuality. And he who remembers it even shall be considered an object of reverence.THE END OF PART II.
SECTION XVI."After the expiration of another thousand years Ribhu again repaired to that city for conferring knowledge upon him. The ascetic beheld Nidagha at the outside of the city when the king was about to enter it with a huge army and a host of relations. He saw his illustrious pupil standing at a distance avoiding the crowd—his throat was parched with hunger and thirst consequent upon carrying thicket fuel and holy grass. Beholding Nidagha and saluting him Ribhu said—'Why are you standing aloof, O twice-born one?'"Nidagha said:—'There is a great rush of people for the lord of men is entering this huge and picturesque city; I am staying to avoid the crowd'."Ribhu said 'O foremost of twice-born one, who is the king amongst these? And who are his attendents. Methinks you know all these. Tell me'."Nidagha said:—'He, who is seated on the infuriated elephant, huge as a mountain, is the king: and all others are his attendents'."Ribhu said;—'You have simultaneously pointed out to me both the king and the elephant, but you have not particularly said, who is the king and which is the elephant. Therefore O illustrious one, tell me in particular, who is the king and which is the elephant; I am anxious to know it'."Nidagha said:—'That which is under is the elephant and one who is above is the king. Who is not aware, O twice-born one, of the relation between that which bears and that which is borne?'"Ribhu said:—'Explain to me in the way in which I can understand it. What is meant by the wordunderneathand what is meant by the wordabove?'"As soon as he had said this Nidagha jumped upon Ribhu and said—'Hear what you have asked of me. I am above like the king, you are underneath like the elephant. I show this example, O Brahman, for your better information'."Ribhu said—'O foremost of Brahmins, it seems that you are as if the king and I am the elephant and tell me now which of us two isyouand which isI'."Ribhu having said this, Nidagha speedily got down and falling at his feet said, 'Sure thou art my saintly preceptor Ribhu. The mind of no other person is so much acquainted with the principles of unity as that of the mind of my preceptor. Therefore I know that thou art he'."Ribhu said:—'O Nidagha, I am your preceptor Ribhu. Pleased with the attention which you had shown to me before, I have come here to give you instructions O you gifted with a high mind. I have briefly described to you the divine truth, the essence of which is the none-quality of all'."Having said this the learned Ribhu went away. Nidagha, too by his instructions, was impressed with belief in unity. He began to observe all beings in no way distinct from him. And being devoted to Brahmā he obtained final liberation."Therefore, O king, O thou, conversant with duty, do thou, consider thyself as one with all beings, regarding equally friend or foe, the same sky looks apparently as white or blue so Soul, which is in reality one, appears diversified to erroneous vision. That, which exists in the universe, is one which is Achyuta. There is nothing distinct from Him. He is I. He is thou. He is all. This universe is His form. Give up therefore the misconceived notion of distinction".Parāçara said:—The Brahmin having uttered this the king became cognizant of the true end of life. He renounced all idea of distinction and the Brahmin, who, on account of the recollection of former lives, had obtained perfect knowledge, now acquired liberation from future births.He, who will reverentially hear this story of Bharata or narrate it, will have his mind illuminated and will not mistake the nature of individuality. And he who remembers it even shall be considered an object of reverence.THE END OF PART II.
SECTION XVI."After the expiration of another thousand years Ribhu again repaired to that city for conferring knowledge upon him. The ascetic beheld Nidagha at the outside of the city when the king was about to enter it with a huge army and a host of relations. He saw his illustrious pupil standing at a distance avoiding the crowd—his throat was parched with hunger and thirst consequent upon carrying thicket fuel and holy grass. Beholding Nidagha and saluting him Ribhu said—'Why are you standing aloof, O twice-born one?'"Nidagha said:—'There is a great rush of people for the lord of men is entering this huge and picturesque city; I am staying to avoid the crowd'."Ribhu said 'O foremost of twice-born one, who is the king amongst these? And who are his attendents. Methinks you know all these. Tell me'."Nidagha said:—'He, who is seated on the infuriated elephant, huge as a mountain, is the king: and all others are his attendents'."Ribhu said;—'You have simultaneously pointed out to me both the king and the elephant, but you have not particularly said, who is the king and which is the elephant. Therefore O illustrious one, tell me in particular, who is the king and which is the elephant; I am anxious to know it'."Nidagha said:—'That which is under is the elephant and one who is above is the king. Who is not aware, O twice-born one, of the relation between that which bears and that which is borne?'"Ribhu said:—'Explain to me in the way in which I can understand it. What is meant by the wordunderneathand what is meant by the wordabove?'"As soon as he had said this Nidagha jumped upon Ribhu and said—'Hear what you have asked of me. I am above like the king, you are underneath like the elephant. I show this example, O Brahman, for your better information'."Ribhu said—'O foremost of Brahmins, it seems that you are as if the king and I am the elephant and tell me now which of us two isyouand which isI'."Ribhu having said this, Nidagha speedily got down and falling at his feet said, 'Sure thou art my saintly preceptor Ribhu. The mind of no other person is so much acquainted with the principles of unity as that of the mind of my preceptor. Therefore I know that thou art he'."Ribhu said:—'O Nidagha, I am your preceptor Ribhu. Pleased with the attention which you had shown to me before, I have come here to give you instructions O you gifted with a high mind. I have briefly described to you the divine truth, the essence of which is the none-quality of all'."Having said this the learned Ribhu went away. Nidagha, too by his instructions, was impressed with belief in unity. He began to observe all beings in no way distinct from him. And being devoted to Brahmā he obtained final liberation."Therefore, O king, O thou, conversant with duty, do thou, consider thyself as one with all beings, regarding equally friend or foe, the same sky looks apparently as white or blue so Soul, which is in reality one, appears diversified to erroneous vision. That, which exists in the universe, is one which is Achyuta. There is nothing distinct from Him. He is I. He is thou. He is all. This universe is His form. Give up therefore the misconceived notion of distinction".Parāçara said:—The Brahmin having uttered this the king became cognizant of the true end of life. He renounced all idea of distinction and the Brahmin, who, on account of the recollection of former lives, had obtained perfect knowledge, now acquired liberation from future births.He, who will reverentially hear this story of Bharata or narrate it, will have his mind illuminated and will not mistake the nature of individuality. And he who remembers it even shall be considered an object of reverence.THE END OF PART II.
"After the expiration of another thousand years Ribhu again repaired to that city for conferring knowledge upon him. The ascetic beheld Nidagha at the outside of the city when the king was about to enter it with a huge army and a host of relations. He saw his illustrious pupil standing at a distance avoiding the crowd—his throat was parched with hunger and thirst consequent upon carrying thicket fuel and holy grass. Beholding Nidagha and saluting him Ribhu said—'Why are you standing aloof, O twice-born one?'
"Nidagha said:—'There is a great rush of people for the lord of men is entering this huge and picturesque city; I am staying to avoid the crowd'.
"Ribhu said 'O foremost of twice-born one, who is the king amongst these? And who are his attendents. Methinks you know all these. Tell me'.
"Nidagha said:—'He, who is seated on the infuriated elephant, huge as a mountain, is the king: and all others are his attendents'.
"Ribhu said;—'You have simultaneously pointed out to me both the king and the elephant, but you have not particularly said, who is the king and which is the elephant. Therefore O illustrious one, tell me in particular, who is the king and which is the elephant; I am anxious to know it'.
"Nidagha said:—'That which is under is the elephant and one who is above is the king. Who is not aware, O twice-born one, of the relation between that which bears and that which is borne?'
"Ribhu said:—'Explain to me in the way in which I can understand it. What is meant by the wordunderneathand what is meant by the wordabove?'
"As soon as he had said this Nidagha jumped upon Ribhu and said—'Hear what you have asked of me. I am above like the king, you are underneath like the elephant. I show this example, O Brahman, for your better information'.
"Ribhu said—'O foremost of Brahmins, it seems that you are as if the king and I am the elephant and tell me now which of us two isyouand which isI'.
"Ribhu having said this, Nidagha speedily got down and falling at his feet said, 'Sure thou art my saintly preceptor Ribhu. The mind of no other person is so much acquainted with the principles of unity as that of the mind of my preceptor. Therefore I know that thou art he'.
"Ribhu said:—'O Nidagha, I am your preceptor Ribhu. Pleased with the attention which you had shown to me before, I have come here to give you instructions O you gifted with a high mind. I have briefly described to you the divine truth, the essence of which is the none-quality of all'.
"Having said this the learned Ribhu went away. Nidagha, too by his instructions, was impressed with belief in unity. He began to observe all beings in no way distinct from him. And being devoted to Brahmā he obtained final liberation.
"Therefore, O king, O thou, conversant with duty, do thou, consider thyself as one with all beings, regarding equally friend or foe, the same sky looks apparently as white or blue so Soul, which is in reality one, appears diversified to erroneous vision. That, which exists in the universe, is one which is Achyuta. There is nothing distinct from Him. He is I. He is thou. He is all. This universe is His form. Give up therefore the misconceived notion of distinction".
Parāçara said:—The Brahmin having uttered this the king became cognizant of the true end of life. He renounced all idea of distinction and the Brahmin, who, on account of the recollection of former lives, had obtained perfect knowledge, now acquired liberation from future births.
He, who will reverentially hear this story of Bharata or narrate it, will have his mind illuminated and will not mistake the nature of individuality. And he who remembers it even shall be considered an object of reverence.
THE END OF PART II.